オランダ改革派教会教書 『カトリックとプロテスタント その信仰の根本的相違』 1959
迷信・形式固守主義・司祭政治・不寛容・意識的な孤立・勢力拡大への意欲しかこの教会（カトリック）に見出せないのです。p15
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（典礼運動の）迷信・形式固守主義（立ちミサ）・司祭政治（信徒への強要）・不寛容（不従順信徒の排斥）・意識的な孤立（リベラリズム偏向）・勢力拡大への意欲（刷新手作り路線）しかこの（日本のカトリック）教会に見出せないのです。
迷信・形式固守主義・司祭政治・不寛容・意識的な孤立・勢力拡大への意欲しかこの教会（カトリック）に見出せないのです。p15
↓
（典礼運動の）迷信・形式固守主義（立ちミサ）・司祭政治（信徒への強要）・不寛容（不従順信徒の排斥）・意識的な孤立（リベラリズム偏向）・勢力拡大への意欲（刷新手作り路線）しかこの（日本のカトリック）教会に見出せないのです。
http://www.crisismagazine.com/2015/kneeling-ban-good-liturgy-or-loss-of-religious-freedom
Some religious leaders in the Latin Rite are pressuring Catholics not to kneel at the Consecration, or to genuflect at their reception of the Eucharist. This trend has gained a great deal of traction in recent years, and is causing alarm among those who see it as a restriction of religious freedom. As Catholics, we have come to expect that our secular government wants to restrict our religious freedom, but it’s a new and disturbing trend when it comes from inside the Church.
This trend, which is being fostered by serious religious groups and orders, is being promulgated in both explicit and subtle ways. Whether it’s by making an actual rule, or by merely showing disapproval, participants in these liturgies are no longer free to “fall to their knees” in adoration. Instead, everyone must stand, sit, or bow—depending on the “rules” of that particular group. Deviation is not welcome, and in some cases, is forbidden.
What is behind this restriction? Is it a good thing? What does the Church say about the ways an individual may show adoration? The purpose of this paper is not to judge or condemn those who favor restrictions, but to show that such restrictive rules are incompatible with Church teachings, and even with the commonly accepted idea of religious freedom.
First, let’s be clear: the issue is not to stop anyone from standing, sitting, or bowing if their consciences tell them to do so during the liturgy. They should be free to do so! By the same token, those who wish to kneel should be free to do that as well.
Later, we will use Church teachings and documents to support the contention that a ban on kneeling is incompatible with our God-given religious freedom. For now, let’s examine the practical outcomes of such a ban: Under the “sit, stand, bow, or else” scenario, worshipers are being forced to think about “the community,” when they should be devoting their whole “body, soul, mind, and strength” to our Lord becoming truly Present in the Eucharist. In a restrictive atmosphere, even when an individual feels called by conscience to kneel in adoration, they will wrestle with nagging questions: “Am I offending my fellow worshipers?” “Will I be seen as a religious fanatic?” “Will it hurt my ability to stay in the group?”
It’s wrong to force such uneasiness (for some, it could even amount to a troubled conscience) on anyone during what should be a moment of profound adoration of God! However, that’s the effect of this trend. Even though the motives of these “trendsetters” may be pure, the hope is, they will reconsider their direction. They may believe that conformity will provide a more pleasing communal experience. But that’s not the goal of Catholic liturgy. The goal of our liturgy is to bring each individual into closer relationship with our Creator—not to please each other or the “group.” In short, it is wrong to coerce Catholics to act against a centuries-old tradition of “bending the knee” at the Consecration and Communion of the Eucharist. This is not a personal opinion, this is the position reflected in Church documents and teachings.
パウロが14節で「ひざをかがめて」と言うとき、彼の時代の歴史と平行しているものとして旧約聖書を指しているのである。意外なことと思われるかも知れないが、これは聖書においてめったに使われていない表現だ。聖書の文学に深く精通したパウロのような人物は、今日の作家たちと同様、このような表現をよく注意した上で意図的に用いたに違いない。
ユダヤの人々は通常立ったままで祈ったと言われるが、神はエリヤの時代の忠実な信者について、バアルにひざをかがめなかった者、と述べておられる(1列王19:18)。それはおそらく彼らが主にひざをかがめたということを意味する。イスラエルの礼拝において、ひざまづくという行為がいかに位置づけられていたにせよ、ソロモン王は神殿の献堂の時に全イスラエルの前でひざをかがめた(2歴代6:13; 1列王8:54)。神の御前でひざまづき、ソロモンはダニエルの希望となる有名な祈りをした。「また、もし、あなたの民イスラエルが、あなたに罪を犯したため、敵に打ち負かされるようなとき、立ち返って御名をほめたたえ、この宮で、御前に祈り願うなら、あなたご自身が天からこれを聞き、あなたの民イスラエルの罪を赦し、あなたが彼らとその先祖たちにお与えになった地に、彼らを帰らせてください。・・・彼らがこの所に向かって祈り、・・・この宮に向かって両手を差し伸べて祈るとき、・・・この宮に来て祈るとき、・・・捕われていった捕囚の地で、心を尽くし、精神を尽くして、あなたに立ち返り、あなたが彼らの先祖に与えられた彼らの地、あなたが選ばれたこの町、私が御名のために建てたこの宮のほうに向いて祈るなら、あなたの御住まいの所である天から、彼らの祈りと願いを聞き、彼らの言い分を聞き入れ、あなたに対して罪を犯したあなたの民をお赦しください」(24-25, 26, 29, 32, 38-39)。
神殿に向かって祈る祈りは赦しと支配の回復を求める方法であった。ダニエルは、ソロモンの祈りを覚え、毎日三たび神の御前にひざまずいてバビロン捕囚の終結を求めて祈った(ダニ6:10; 参照：ダニ9章)。そしてダニエルの祈りは聞かれたのである。神はダニエルを獅子の穴から救い出し、イスラエルをバビロンから救い出した。ダニエルは、ヨセフのように、王位に着く前に試練や投獄に会う、或いは、新約聖書の言葉を用いれば、栄冠の前の十字架、という聖書の原則を示している。それで、イエスもゲッセマネの園でひざまずき、ダニエルのように、神の御旨に従って救い出されることを祈られたのである(ルカ22:41)。
パウロが祈りの中でひざまずいたのは、自らのの投獄の重要性を自覚していることを反映したものだ。パウロは自分自身を (とは言っても自分一人だけをではないが)、新しい契約のヨセフ、ダビデ、或いはダニエルとして見ている。というよりも、旧約聖書の雛型を成就されたキリストの御跡に従うべき者として自分自身を見たのである。
上に示した箇所に加え、もう一つ、ひざをかがめることにふれている旧約聖書の重要な箇所がある。パウロが二度引用し、おそらく念頭に置いていると思われる箇所だ。「私は自分にかけて誓った。私の口から出る言葉は正しく、取り消すことはできない。すべてのひざは私に向かってかがみ、すべての舌は誓[う]」(イザ45:23; 参照：ロマ14:11; ピリ2:10)。いつの日か、全世界がキリストの御前でひざをかがめることとなる。パウロは主の御前でひざをかがめて、キリストの主権を認め、自らの投獄が聖徒たちの支配に終わるよう祈るのである。
http://www.berith.com/shuhou/epeso/25-95.09.24.shtml
Kneeling in prayer and the liturgy has a complicated history. The First Council of Nicaea (A.D. 325) included a canon proscribing kneeling on Sundays and during Pentecost, suggesting that kneeling was common in the early Church at other times (e.g., on weekdays). Eventually kneeling became more common in public prayer with the increase of adoration of the Blessed Sacrament.
The early Church saw kneeling in public as essentially a penitential act, since the penitents knelt during the parts of the liturgy that they were allowed to attend. Kneeling now has more of a reverential than penitential connotation attached to it.
In regards to the first Christians and Jews not kneeling, we see Peter and Paul kneeling in prayer in Acts 9:40 and 20:36. Likewise, the Jews knelt on the occasion of a special solemnity, as we see when Solomon dedicated the temple, "kneeling down in the presence of all the multitude of Israel, and lifting up his hands towards Heaven" (2 Chr 6:13).
In the Eucharist we are invited to approach an even greater manifestation of God's presence--the literal body, blood, soul, and divinity of God the Son--so it is fitting that we adopt what in our culture is one of the most reverential postures. Most fundamentally, kneeling at the consecration is a matter of obedience. Some may like to stand, but the Holy See does not allow for this (GIRM 21).
If someone argues that we should copy the supposed practice of the early Church, point out two things: (1) The current rubrics don't allow us to stand during the consecration, and (2) if they're really advocating a return to the early Church's practice of the liturgy, that still wouldn't result in everyone at Mass standing. In the early Church, those who had committed grave sins were often required to do penance for years, either outside the church door on Sundays or--if they were allowed in church--kneeling or prostrating themselves through the service while everyone else stood.
http://www.catholic.com/quickquestions/should-we-stand-or-kneel-at-mass
kneeling during most of the Mass, from the beginning of Mass to the Gospel and during the entire Canon of the Mass and Communion rite, was virtually universal among Catholics until after Second Vatican Council.
More changes were initiated in 1960. The popular 1961 Maryknoll Missal, "revised in strict conformity with the General Decree of the Sacred Congregation of Rites, dated July 26, 1960", included rubrics for the clergy with the Latin text, and for the people in the English text on the facing page. Minor variations between the "high" and "low" Mass celebrations were indicated. Now, people knelt from the beginning of Mass, stood for the Gloria, sat during the reading of the Epistle and stood at the Gospel; they sat for the sermon, stood for the Creed, sat for the Offertory, and stood for the Preface. At the Sanctus bell, the congregation knelt throughout the Canon of the Mass, and remained kneeling through the Lord's Prayer, the Peace, the Agnus Dei, after reception of Communion until the Last Gospel, when they stood.
The period between the 1963 vote on the Constitution on the Sacred Liturgy, Sacrosanctum Concilium, and the promulgation of the New Order of Mass in 1969 was a time of transition and confusion.
Despite the pressure and controversy, more than a few bishops have recently made clear their support for kneeling during these parts of the Mass within their own dioceses in various ways, including public directives.
In some cases, kneelers have been re-installed in churches. That a growing number of bishops are restoring Eucharistic Adoration in their dioceses is further indication of their positive response to a crisis of belief in the Real Presence of Christ in the Eucharist, and their recognition of the need to encourage reverence.
http://www.adoremus.org/699_Knee.html
http://www.adoremus.org/0402kneel.html
http://www.commondreams.org/views/2014/06/11/us-nearly-used-nukes-during-viet-nam-war
ユダヤの人々は通常立ったままで祈ったと言われるが、神はエリヤの時代の忠実な信者について、バアルにひざをかがめなかった者、と述べておられる(1列王19:18)。それはおそらく彼らが主にひざをかがめたということを意味する。イスラエルの礼拝において、ひざまづくという行為がいかに位置づけられていたにせよ、ソロモン王は神殿の献堂の時に全イスラエルの前でひざをかがめた(2歴代6:13; 1列王8:54)。神の御前でひざまづき、ソロモンはダニエルの希望となる有名な祈りをした。「また、もし、あなたの民イスラエルが、あなたに罪を犯したため、敵に打ち負かされるようなとき、立ち返って御名をほめたたえ、この宮で、御前に祈り願うなら、あなたご自身が天からこれを聞き、あなたの民イスラエルの罪を赦し、あなたが彼らとその先祖たちにお与えになった地に、彼らを帰らせてください。・・・彼らがこの所に向かって祈り、・・・この宮に向かって両手を差し伸べて祈るとき、・・・この宮に来て祈るとき、・・・捕われていった捕囚の地で、心を尽くし、精神を尽くして、あなたに立ち返り、あなたが彼らの先祖に与えられた彼らの地、あなたが選ばれたこの町、私が御名のために建てたこの宮のほうに向いて祈るなら、あなたの御住まいの所である天から、彼らの祈りと願いを聞き、彼らの言い分を聞き入れ、あなたに対して罪を犯したあなたの民をお赦しください」(24-25, 26, 29, 32, 38-39)。
神殿に向かって祈る祈りは赦しと支配の回復を求める方法であった。ダニエルは、ソロモンの祈りを覚え、毎日三たび神の御前にひざまずいてバビロン捕囚の終結を求めて祈った(ダニ6:10; 参照：ダニ9章)。そしてダニエルの祈りは聞かれたのである。神はダニエルを獅子の穴から救い出し、イスラエルをバビロンから救い出した。ダニエルは、ヨセフのように、王位に着く前に試練や投獄に会う、或いは、新約聖書の言葉を用いれば、栄冠の前の十字架、という聖書の原則を示している。それで、イエスもゲッセマネの園でひざまずき、ダニエルのように、神の御旨に従って救い出されることを祈られたのである(ルカ22:41)。
パウロが祈りの中でひざまずいたのは、自らのの投獄の重要性を自覚していることを反映したものだ。パウロは自分自身を (とは言っても自分一人だけをではないが)、新しい契約のヨセフ、ダビデ、或いはダニエルとして見ている。というよりも、旧約聖書の雛型を成就されたキリストの御跡に従うべき者として自分自身を見たのである。
上に示した箇所に加え、もう一つ、ひざをかがめることにふれている旧約聖書の重要な箇所がある。パウロが二度引用し、おそらく念頭に置いていると思われる箇所だ。「私は自分にかけて誓った。私の口から出る言葉は正しく、取り消すことはできない。すべてのひざは私に向かってかがみ、すべての舌は誓[う]」(イザ45:23; 参照：ロマ14:11; ピリ2:10)。いつの日か、全世界がキリストの御前でひざをかがめることとなる。パウロは主の御前でひざをかがめて、キリストの主権を認め、自らの投獄が聖徒たちの支配に終わるよう祈るのである。
http://www.berith.com/shuhou/epeso/25-95.09.24.shtml
Kneeling in prayer and the liturgy has a complicated history. The First Council of Nicaea (A.D. 325) included a canon proscribing kneeling on Sundays and during Pentecost, suggesting that kneeling was common in the early Church at other times (e.g., on weekdays). Eventually kneeling became more common in public prayer with the increase of adoration of the Blessed Sacrament.
The early Church saw kneeling in public as essentially a penitential act, since the penitents knelt during the parts of the liturgy that they were allowed to attend. Kneeling now has more of a reverential than penitential connotation attached to it.
In regards to the first Christians and Jews not kneeling, we see Peter and Paul kneeling in prayer in Acts 9:40 and 20:36. Likewise, the Jews knelt on the occasion of a special solemnity, as we see when Solomon dedicated the temple, "kneeling down in the presence of all the multitude of Israel, and lifting up his hands towards Heaven" (2 Chr 6:13).
In the Eucharist we are invited to approach an even greater manifestation of God's presence--the literal body, blood, soul, and divinity of God the Son--so it is fitting that we adopt what in our culture is one of the most reverential postures. Most fundamentally, kneeling at the consecration is a matter of obedience. Some may like to stand, but the Holy See does not allow for this (GIRM 21).
If someone argues that we should copy the supposed practice of the early Church, point out two things: (1) The current rubrics don't allow us to stand during the consecration, and (2) if they're really advocating a return to the early Church's practice of the liturgy, that still wouldn't result in everyone at Mass standing. In the early Church, those who had committed grave sins were often required to do penance for years, either outside the church door on Sundays or--if they were allowed in church--kneeling or prostrating themselves through the service while everyone else stood.
http://www.catholic.com/quickquestions/should-we-stand-or-kneel-at-mass
kneeling during most of the Mass, from the beginning of Mass to the Gospel and during the entire Canon of the Mass and Communion rite, was virtually universal among Catholics until after Second Vatican Council.
More changes were initiated in 1960. The popular 1961 Maryknoll Missal, "revised in strict conformity with the General Decree of the Sacred Congregation of Rites, dated July 26, 1960", included rubrics for the clergy with the Latin text, and for the people in the English text on the facing page. Minor variations between the "high" and "low" Mass celebrations were indicated. Now, people knelt from the beginning of Mass, stood for the Gloria, sat during the reading of the Epistle and stood at the Gospel; they sat for the sermon, stood for the Creed, sat for the Offertory, and stood for the Preface. At the Sanctus bell, the congregation knelt throughout the Canon of the Mass, and remained kneeling through the Lord's Prayer, the Peace, the Agnus Dei, after reception of Communion until the Last Gospel, when they stood.
The period between the 1963 vote on the Constitution on the Sacred Liturgy, Sacrosanctum Concilium, and the promulgation of the New Order of Mass in 1969 was a time of transition and confusion.
Despite the pressure and controversy, more than a few bishops have recently made clear their support for kneeling during these parts of the Mass within their own dioceses in various ways, including public directives.
In some cases, kneelers have been re-installed in churches. That a growing number of bishops are restoring Eucharistic Adoration in their dioceses is further indication of their positive response to a crisis of belief in the Real Presence of Christ in the Eucharist, and their recognition of the need to encourage reverence.
http://www.adoremus.org/699_Knee.html
http://www.adoremus.org/0402kneel.html
http://www.commondreams.org/views/2014/06/11/us-nearly-used-nukes-during-viet-nam-war
動作・姿勢
司式者を含むすべての参加者の動作や姿勢が、ミサの祭儀全体の美しさや簡素さを大切にし、すべての人の行動的参加を促すものとなるよう考慮します。
個人的な好みや自由裁量によって決めることは望ましくありません。
参加者一同が共通の姿勢を守ることによって、祭儀に集まったすべての人の一致がしるしとして表されます。
日本の適応として、ミサの中では立つことと座ることを基本的な姿勢とします。立つことが定められている場合でも、健康上の理由や他の重要な理由がある場合は座ることができます。
日本の適応として、パンとぶどう酒の聖別のとき、会衆はひざまずくのではなく立ったまま手を合わせます。そして、聖別の祈りの後、司祭・助祭とともに手を合わせて深く礼をします。
動作や姿勢について、司牧者は折にふれて説明する機会を設けるよう心がけます。
http://www.cbcj.catholic.jp/jpn/doc/cbcj/20150615sosoku.pdf
http://blogs.yahoo.co.jp/agnus_d_vir/64728972.html#64731641
http://catholicus.blog.jp/archives/4907300.html
http://blog.goo.ne.jp/thomasonoda/e/15eeaf640c4980cac7b194aef0fd6b18?fm=rss
http://blogs.yahoo.co.jp/agnus_d_vir/64916844.html
http://catholicus.blog.jp/archives/4964976.html
http://www.rokdrop.net/2014/12/picture-of-the-day-mass-during-the-korean-war/
司式者を含むすべての参加者の動作や姿勢が、ミサの祭儀全体の美しさや簡素さを大切にし、すべての人の行動的参加を促すものとなるよう考慮します。
個人的な好みや自由裁量によって決めることは望ましくありません。
参加者一同が共通の姿勢を守ることによって、祭儀に集まったすべての人の一致がしるしとして表されます。
日本の適応として、ミサの中では立つことと座ることを基本的な姿勢とします。立つことが定められている場合でも、健康上の理由や他の重要な理由がある場合は座ることができます。
日本の適応として、パンとぶどう酒の聖別のとき、会衆はひざまずくのではなく立ったまま手を合わせます。そして、聖別の祈りの後、司祭・助祭とともに手を合わせて深く礼をします。
動作や姿勢について、司牧者は折にふれて説明する機会を設けるよう心がけます。
http://www.cbcj.catholic.jp/jpn/doc/cbcj/20150615sosoku.pdf
http://blogs.yahoo.co.jp/agnus_d_vir/64728972.html#64731641
http://catholicus.blog.jp/archives/4907300.html
http://blog.goo.ne.jp/thomasonoda/e/15eeaf640c4980cac7b194aef0fd6b18?fm=rss
http://blogs.yahoo.co.jp/agnus_d_vir/64916844.html
http://catholicus.blog.jp/archives/4964976.html
http://www.rokdrop.net/2014/12/picture-of-the-day-mass-during-the-korean-war/